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Print This Article Koller, Bálint and Alexander Maxwell. “Pilot Course or Flying University? A University Course on Hungarian Language and History Taught in Wellington, New Zealand.” Hungarian Cultural Studies. e-Journal of the American Hungarian Educators Association, Volume 6 (2013): http://ahea.pitt.edu DOI: 10.5195/ahea.2013.119 Pilot Course or Flying University? A University Course on Hungarian Language and History Taught in Wellington, New Zealand Bálint Koller and Alexander Maxwell Abstract: The authors, a historian and a language-learning expert, recently devised an introduction to Hungarian history, language and culture for students in Wellington, New Zealand. We describe the origin and circumstances of New Zealand’s Hungarian community, why we thought to develop a Hungarian language course, and how the course relates to the interests of New Zealand students. After explaining our approach to historical and linguistic components of the course, we consider the future of Hungarian studies in New Zealand. Keywords: Hungarian cultural studies, interdisciplinary teaching, Hungarian diaspora in New Zealand, teaching Hungarian history, cultural literacy, teaching Hungarian language, communicative language learning Biographies: Bálint Koller currently works as an advisor at the Language Learning Centre, a special division of the Library at Victoria University of Wellington, New Zealand. He earned MA degrees in English Language and Literature (with TESOL Qualification) as well as American Studies at ELTE University, Budapest. He also studied at Trinity College, Connecticut for an academic year as a recipient of the Kellner Scholarship. He is a contributing author to Prof. Zoltán Kövecses’s Language, Mind, and Culture: A Practical Introduction. Alexander Maxwell teaches history at Victoria University of Wellington, New Zealand, where he also directs the Antipodean East European Study Group. He studied physics and history for his Bachelor’s degree (University of California, Davis), completed MA degrees in History (University of Wisconsin, Madison) and Nationalism Studies (Central European University, Budapest) before completing his Ph.D. in history (University of Wisconsin, Madison). He is the author of Choosing Slovakia: Slavic Hungary, the Czechoslovak Language, and Accidental Nationalism, has translated Jan Kollár’s Panslav tract Reciprocity Between the Tribes and Dialects of the Slavic Nation, and edited the volumes The East-West Discourse, Symbolic Geography and its Consequences and The Comparative Approach to National Movements: Miroslav Hroch and Nationalism Studies. He is presently working on Patriots Against Fashion, a history of nationalism and clothing. Between November 2012 and February 2013, the authors taught a university-level course on Hungarian language and culture at Victoria University in Wellington, New Zealand. To the best of our knowledge, it is the first such course offered in New Zealand’s history. We believe that interdisciplinary cooperation between history and language pedagogy offered students a solid grounding in Hungarian culture. We will explain our motives for teaching the course, sketch our institutional environment, describe the course structure and content, discuss students’ reactions, and contemplate the future of Hungarian studies in New Zealand. We also hope to New articles in this journal are licensed under a Creative Commons Attribution 4.0 International License. This journal is published by the University Library System of the University of Pittsburgh as part of its D-Scribe Digital Publishing Program and is cosponsored by the University of Pittsburgh Press ISSN 1936-8879 (online) Koller, Bálint and Alexander Maxwell. “Pilot Course or Flying University? A University Course on Hungarian Language and History Taught in Wellington, New Zealand.” Hungarian Cultural Studies. e-Journal of the American Hungarian Educators Association, Volume 6 (2013): http://ahea.pitt.edu DOI: 10.5195/ahea.2013.119 amuse and inspire Hungarian specialists with our adventures teaching Hungarian studies in a cultural context in which Central Europe is an exotic, uncharted, and undifferentiated space. Hungarians do not form a numerous or particularly visible minority in New Zealand. While Australia acquired a population of Hungarian exiles after the 1848 revolution (Kunz a; Kunz b), the first permanent Hungarian settlers to New Zealand, mostly from Csongrád region, arrived in the 1870s (Beaglehole). The majority of New Zealand’s Hungarian population, however, resulted from the ill-fated 1956 uprising, which augmented a community of 378 Hungarians with 1,117 additional refugees (Encyclopedia of New Zealand 2:631; New Zealand Department of Labour 14-15).1 Hungarian migration reduced to a trickle after the revolution, with an average only 41 Hungarians migrating to New Zealand annually between 1957 and 1970 (Mosonyi 153). New Zealand’s Hungarian community has prospered, but some have experienced difficulties maintaining their culture in Australasia. The New Zealand state, pressuring new migrants to assimilate as quickly as possible, made few concessions to old-country nostalgia. Hungarian refugees who arrived with jars of Hungarian soil, for example, found their keepsakes confiscated at immigration control because of New Zealand’s strict agricultural regulations. Nor did New Zealand offer a welcoming environment for everyday Hungarian customs. One immigrant found herself having to shop at a pet store to cook mákos bejgli: “poppy seed was regarded as poisonous. The pet store was the only place where you could buy it” (Mosonyi: on assimilation policies, 126-128; on confiscated Hungarian soil, 166; on poppyseeds; 172). One should not overstate such difficulties: one satisfied immigrant ultimately concluded that of all ’56 refugees, “we who have come to New Zealand are the lucky ones” (MacDonald 2). New Zealand has also attracted a further wave of voluntary immigration since the collapse of Communism. Nevertheless, the Hungarian consul in New Zealand struck a plaintive note when he declared in 2001: “there are only about 2000 of us, altogether only 0.013% of all Hungarians” (Szentirmay a; Szentirmay b). While New Zealand makes an unlikely home for a university course on Hungarian language and culture, Wellington nevertheless offers an attractive location for any such efforts. Wellington boasts the country’s most active Hungarian institutions, even if Auckland, as New Zealand’s largest city, was the largest single destination for 1956 refugees. As early as 1957, a Wellington charity affiliated with the Catholic Church began publishing New Zealand’s first Hungarian-language periodical, the prosaically-named News letter in the Hungarian language. The following year, Antal Oláh Tóth started a literary supplement, the Ujzélandi Magyar híradó. Additionally, the first New Zealander born to 1956 refugee parents, Maria Koveskali, was born in Wellington Public Hospital (The Evening Post 8). The present community newsletter, the Magyar szó, also based in Wellington, is affiliated with the Hungarian consul. Auckland, Christchurch, Hamilton, and Dunedin all have Hungarian clubs, but none boast a newsletter or any such concrete cultural work. Wellington even boasts a monument to the Hungarian millenium in the form of a Székelykapu (Consulate-General of Hungary in New Zealand). 1 The total number of refugees was somewhere between 1,068 and 1,117 persons. 165 Koller, Bálint and Alexander Maxwell. “Pilot Course or Flying University? A University Course on Hungarian Language and History Taught in Wellington, New Zealand.” Hungarian Cultural Studies. e-Journal of the American Hungarian Educators Association, Volume 6 (2013): http://ahea.pitt.edu DOI: 10.5195/ahea.2013.119 Despite Wellington’s significance to the Hungarian community of New Zealand, our course catered neither to nostalgic refugees nor their descendants. One student was German, but the rest were New Zealanders without any Hungarian heritage. How did students lacking Hungarian ancestry come to take an interest in Hungarian language and culture? Put another way, why would New Zealand benefit from its citizens acquiring expertise in Hungarian language and culture? We suggest that the concept of cultural literacy offers an answer to both questions. All countries require cultural expertise to compete successfully in an age of globalization: we must understand each other to engage with and benefit from each other. A multilingual and cosmopolitan workforce helps a country react to new crises and opportunities. Admittedly, some forms of linguistic and cultural expertise appear to offer more tangible rewards than others. The extraordinary status of English as a global language gives it a unique significance, but New Zealand university students already speak English. China’s rise would seem to make Chinese expertise attractive, and in fact our institution is presently pouring a lot of resources into the teaching of Chinese. Nevertheless, all cultural expertise is particular: knowledge of Chinese does not facilitate relations with Hungary, just as knowledge of Hungarian does not facilitate relations with China, and just as neither Chinese nor Hungarian, furthermore, would particularly help in Brazil, France, Iran, etc. Since economic opportunities and political crises are unpredictable and global, a society does well to cultivate a breadth of expertise. Cultural capital in a new language also benefits the student as an individual. Cultural knowledge generally, and multilingualism in particular, creates
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